Literature of Jainism
The literature of Jainism is very vast. Most of that is philosophical literature. The original literature of Jainism is written in 'Prakrit' language. Jain literature written in Magadhi language is also found in abundance. Jain scholars also wrote several texts in Kannada, Tamil and Telugu languages. After Mahavir Swami, Jain scholars also composed many texts in Sanskrit language.
Magadha was the center of the activities of Mahavir Swami, so he preached in the local language Ardhamagadhi, which is preserved in the Jain Agamas. The Shvetambara sect considers 'agamas' as proof while the Digambar sect does not consider the agamas as proof. According to the beliefs of the Digambar sect, the Agam literature has been deviated from the faults of time, hence it is not valid.
Digambara Sampradaya 'Shatkhandagam' which is considered to be part of the 12th organ Drishivism. The language of the ancient literature of the Digambaras 'Shauraseni' Is. Later Jain sages also composed texts in the later folk-languages of Apabhramsa and Apabhramsa.
From the point of view of subject, the entire Jain literature can be divided into two parts-
(1.) Aagama Sahitya- Agama, being the inexhaustible storehouse of knowledge, is also called Ganipitaka and being twelve in number, Dwadashangi is also called. Agama literature also has two parts-
(a.) Arthagam- The speech given by the Tirthankaras is Arthagam.
(b.) Sutragam- Based on the discourses of the Tirthankaras, the literature composed by the Gandharas is Sutragam. The rules regarding the conduct of Jain monks are given in the Acharangasutra. The principles of Jainism have been discussed in Bhagwatisutra through Mahavir Swami. Acharya Bhadrabahu's 'Kalpasutra' is very famous.
(2.) Further Literature- Swayambhu, Pushpa Dant, Hemchandra, Somprabh Suri etc. Jain authors composed various texts like Purana Kavya, Charit Kavya, Katha Kavya, Ras Kavya etc. He also made the folk-tales prevalent in Sanskrit literature the basis of his compositions and showed the culmination of those stories according to his religion.
Compilation of Agamas
The Jain Agamas are a compilation of the teachings of the Tirthankaras and their interpretations by the Ganadhars. Their first compilation took place in Pataliputra, about 160 years after the death of Mahavir Swami. This is called the first Jain Council. At the time of this compilation, many changes were made in the principles stated by Mahavira.
The 12 parts of the Agamas were compiled in this conference. After some time, when the Agam literature began to disintegrate, another Jain conference was held in Mathura, 827 or 840 years after Mahavira's nirvana (in AD 300 or 313), under the chairmanship of Arya Skandil. This is called the Second Jain Council. In this, on the basis of the memory of various sadhus, 12 parts of the Agamas were compiled anew. He is 'Mathuri-Vachana' says.
About 153 years after the Mathura conference, i.e. after 980 or 993 years after Mahavira's nirvana (in AD 453-466), the third conference of Jain monks was held in Valabhi under the chairmanship of Devarshi Kshamashramana, which is also called the Third Jain Parishad. The Agamas were compiled for the last time in this council. To them 'Valbhi-Vachana' Also called.
The present Agamas are the form of this compilation. Out of the twelve organs that were composed in the first council, one of them disappeared. Only eleven limbs were left. Some scholars consider the time of this conference to be AD512.
It is inferred from the history of the above three collections of Jain Agamas that the Agama literature had to suffer repeatedly due to which the Agama literature could not be preserved in its original form. Probably for this reason Jain literature is less in comparison to Buddhist literature and the Digambara sect rejected the Agamas due to the possibility of many disorders coming in it.
Importance of Jain Agamas
The place which the Vedas have in Vedic literature and Tripitaka in Buddhist literature, the same place belongs to the Agamas in Jain literature. The number of Jain Agamas is 46-
(a) 12 limbs: Ayrang, Suryagad, Thanang, Samvayang, Bhagwati, Nayadhamkaha, Uvasagadasa, Antagadasa, Anuttarovayadasa, Panhwagaran, Vivagasuya, Ditthavaya.
(b) 12 Appendages: Ovai, Raipaseniya, Jivabhigam, Pannavana, Suriyapannati, Jambuddivapanati, Nirayavali, Kappavdansia, Pupfiya, Pupphachulia, Vanhidsa.
(c) 10 pinna: Chausran, Aurpachakhana, Bhattaparinna, Santhar, Tandulveyaliyya, Chandvijjaya, Devindattva, Ganivijja, Mahapanchakhana, Voratthava.
(d) 6 holes: Nisih, Mahanisih, Vihara, Acharadasa, Kappa (Brihatkalpa), Panchakappa.
(f) 4 Basics: Uttarajjayana, Avasya, Dasveyaliya, Pindnijjuti. Nandi and Anuyoga.
This literature, which depicts the economic and social condition of India from the fourth century BC to the fifth century AD, is important from many points of view. Ayrang, Suryagad, Uttarjjayan, Dasveyalaya In the Adi texts, there is a detailed description of the ethics and thoughts of Jain monks. This description of Buddhists Dhammapada, Suttanipata and Mahabharata (Peace of Peace) It is very similar to other texts. According to Western scholars, Dr. Winternese etc., this literature, shramana-poetry Symbol of.
Bhagwati Kalpasutra, Ovai, Thanang, Nirayavali In the Adi texts, there is a detailed description of Lord Mahavir, his practice, his teachings and the then king, prince and his wars etc., from which many legends of the then history are known.
Nayadhammakaha, Uvasagadasa, Antagadasa, Anuttarovvaiyadasa, Vivagasuya In the Adi texts, the stories and stories told by Mahavira and his disciples and disciples are described, from which many things related to the Jain tradition get introduced. In the texts like Raipanesiya, Jivabhigam and Pannavana etc., there are descriptions of many important subjects related to Vastu Shastra, music, vegetation etc., which are often not available elsewhere.
In the Chhesasutras, there is a detailed description of the diet and atonement of the sadhus, which can be compared with the Vinaya Pitaka of the Buddhists. Vrihatkalpasutra (1-50) it is told that when Mahavir Saket (Ayodhya) used to live in a garden called Subhumibhaga, at that time he sent bhikkhus and bhikkhunis to Anga-Magadha in the east of Saket to Kaushambi of Daksha and Kunala (Uttosal) in the north. Allowed to visit.
This shows that in the beginning the propagation of Jainism was limited and Jain shramana could not go anywhere except Magadha and some parts of Uttar Pradesh. Undoubtedly this part of the Chedsutras is as ancient as Mahavira himself.
The Jain inscriptions of Mathura of Kanishka period mention different ganas, clans and branches. This description of Bhadrabahu Kalpasutra Matches the Gana, Kula and Shakhas mentioned in. This shows the authenticity of Jain Agama texts. Probably till this time there was no distinction between Shvetambara and Digambara in Jainism. The similarity with Pali-Tripitaka in the subject, language etc. of Jain Agamas also shows the antiquity of this literature.
Like the stories of the Buddhist Pali-sutras, there are many commentaries on the Agamas of the Jainas, Deepika, Nivritti, Description, Avchuri etc. were written. This literature is generally divided into four parts - Nirukti, Bhashya, Churni and Commentary They are divided into 'Panchangi' is called. Like the Agam literature, this literature is also important and the topics of the Agamas have been expanded in it. There are many legends compiled in this literature and they are very important from the historical point of view. Tree
Hatkalpabhashya, Vihavabhashya, Nishithchurni, Essential Churni, Essential vaccine, Uttaradhyayan commentary Various material related to archeology is found in the ancient texts, due to which the customs of ancient India, fair festivals, sects, famine, floods, thieves-robbers, virtuoso, trade routes, craftsmanship, architecture, cooking, jewelery making etc. Get information about topics.
This literature is also important from the point of view of folk-tale and linguistics. Prakrit mixed Sanskrit has been used in Churni-Sahitya, which is of special importance from the point of view of philology, and at the same time it signifies the important period when Jain scholar 'Prakrit' Sanskrit Were moving towards the language.
Giving Jainism to Indian Culture
Although Jainism did not spread widely, yet this religion deeply influenced various aspects of Indian civilization and culture and contributed significantly to the development of Indian philosophy, literature and art. The main contribution of Jainism to Indian culture is as follows-
(1.) In the philosophical field
Jain ideology contributed in making Indian philosophical thought more neutral and proud by cultivating the ideas of Gyan-siddhanta, Syadvada and non-violence etc. According to the theory of knowledge, the soul of every living being is full of knowledge, but the worldly veil does not allow the light of his knowledge to appear. Therefore, only the creature should remove this veil and understand the knowledge. In doing so, he 'Nigrantth' it happens. Anekant philosophy is an important contribution of Jainism for coordination of thoughts.
Lord Mahavira, analyzing the basic spirit of this philosophy, gave the understanding to the worldly beings- 'Do not look at a thing, principle from one side, do not consider it in the same way. What you say will be true, but what others say can also be true. So don't get upset when you hear it. Think from the speaker's point of view.'
The tension and conflict in the world today is due to not understanding the point of view of others. This contribution of Jainism is very important in the preservation and spread of culture. Jainism spread new consciousness in Indian life by teaching the Indian society the lesson of truth and non-violence. The policy of non-violence is still a major part of India's internal and external policies.
(2.) In the field of literature
In the field of language and literature also Jainism encouraged cultural integration. Jainacharyas gave them due respect by adopting different languages and folk-languages prevalent in the country. Wherever they went, Jain monks and preachers made their language the medium of their preaching and literature. Due to this liberal tendency, the original forms of various medieval Janpadiya languages could be preserved.
Jain writers enriched the Prakrit and Sanskrit languages and integrated Indian mythological material with their beliefs. This helped a lot in taking the spiritual thought of India to the common man. Vimal Suri in Prakrit language 'Shadamchariya' By writing Ram Katha was given a Jain form. In the seventh century, Ravisena wrote 'Padma Purana' Composed and composed by Swayambhu in Apabhramsa 'Shadamchariu' written.
In the 8th century, Jinsen (II) wrote 'Harivansh Purana' Which was a Jain adaptation of Mahabharata and Harivamsa Purana. In the thirteenth century, Devprabha wrote 'Pandava Charit' wrote. In the sixteenth century, Shubhachandra wrote 'Pandava Purana' composed of. Jain writers also contributed immensely in the development of fiction. Padlipta 'Tarangvati' composed of. On the basis of this composition in the fourteenth century 'Tarangleela' Bunny.
In the 8th century, Haribhadra wrote 'Samaraditya Katha' composed of. In the tenth century, Siddarshi wrote 'Upamiti Prapancha Katha' In the fourteenth century, Dharmachandra wrote 'Malay Sundari Katha' And later Buddhi Vijay wrote 'Padmavati Katha' composed of. Jain writers also have a great contribution in the field of drama and lyric poetry. Written by him 'Hamir-Mad Mardan ', 'Mohraj's defeat' and 'Erbuddha-Rohiney' Notable plays. Jain sages also composed many texts on policy, philosophy, grammar, astrology and medicine.
(3.) in the field of art
Jainism played an important role in the formation of the Indian art-world. Artistic monuments, sculptures, temples, monasteries and caves built by Jain monks in ancient and medieval times can still be seen in different provinces of the country. Udayagiri in Puri district of Odisha and Khandagiri 35 Jain caves have been found in Many Jain caves are also located in Ellora. In these caves, the art of Jainism idols is made on sight.
Khajuraho in Central India Many temples of 10th and 11th century have been built at this place. Delwara on Abu Parvat in Rajasthan There are famous Jain temples which are made of marble stone. The sculptures in these temples, as well as the work of bell-boots, archways, carvings, etc., show the peak of India's fine art.
Kathiawad's Girnar and Palitana In the hills, in Rajasthan Ranakpur At a place called, Parsnath in Bihar and in Mysore Shravan-Belagola There are Jain temples or group of temples at a place called. Sharunjay Hill But there are 500 Jain temples. There are four-faced idols of Jain Tirthankaras here. Shravan Belgola in Gomateshwar The statue stuns the audience. This 60 feet high statue is situated on a mountain-top.
These artifacts of Jainism spread all over the country throw ample light on contemporary Indian art. Jain sadhus did wonderful work in the field of painting. उन्होंने हजारों की संख्या में चित्रित पोथियां तैयार कीं जो आज भी देश के अनेक पोथी भण्डारों में संकलित हैं। इनमें चमकीले रंगों का प्रयोग किया गया है जो आज भी बिल्कुल नए दिखाई देते हैं।
(4.) अन्य क्षेत्रों में योगदान
जैन-धर्म ने प्राचीन आर्यों की धार्मिक एवं सामाजिक विषमताओं का विरोध किया जिसके कारण ब्राह्मणों ने वैदिक धर्म के भीतर व्याप्त कुरीतियों को दूर करने का प्रयास किया। जैन-धर्म ने मनुष्य के कुल के आधार पर ‘उच्च’ और ‘हेय’ का निर्णय करने वाले ब्राह्मणों की आलोचना की तथा कर्म के आधार पर व्यक्ति की पहचान करने पर जोर दिया।
जैन-धर्म ने स्त्री को धर्म ग्रन्थों को पढ़ने का अधिकार देकर तथा उन्हें मोक्ष की अधिकारिणी मानकर स्त्री के ऋग्वैदिक-कालीन गौरव एवं आत्मसम्मान को पुनर्जीवित करने का प्रयास किया। इस प्रकार जैन-धर्म ने सामाजिक समानता एवं समरता को पुनः प्रतिष्ठित करने की दृष्टि से महत्त्वपूर्ण कार्य किया।
जैन-धर्म ने सांस्कृतिक समन्वय स्थापित करने की दिशा में भी महत्त्वपूर्ण कार्य किया। विचार-समन्वय के लिए ‘अनेकान्त दर्शन’ जैसी उदार चिंतन भावना, जैन-धर्म की महत्त्वपूर्ण देन है। आचार-समन्वय की दिशा में जैन-धर्म ने ‘मुनि धर्म’ और ‘गृहस्थ धर्म’ की व्यवस्था दी तथा प्रवृत्ति और निवृत्ति दोनों मार्गों का संतुलन स्थापित किया।
जैन-धर्म में जातिवाद, क्षेत्रीयता तथा भाषाई विवाद आदि संकुचित मानसिकता को स्वीकार नहीं किया गया और उसने स्वयं को भारत के किसी एक क्षेत्र, या जाति या भाषा तक सीमित नहीं किया। जैन-धर्म अपनी समन्वय भावना के कारण ही सगुण और निर्गुण भक्ति के विवाद में नहीं पड़ा। प्राचीन साहित्य के संरक्षक के रूप में जैन-धर्म की विशेष भूमिका रही है। जैन साधुओं ने जीर्ण-शीर्ष एवं दुर्लभ ग्रन्थों का प्रतिलेखन कर उनकी रक्षा की और स्थान-स्थान पर ग्रन्थ भण्डारों की स्थापना कर, इस अमूल्य निधि को सुरक्षित रखा।
जैन-धर्म पर आरोप लगाया जाता है कि उसने संसार को दुःखमूलक बताकर निराशा की भावना फैलाई है, जीवन में वैराग्य की अधिकता पर बल देकर मानव के मन में पलने वाली अनुराग भावना और कला-प्रेम को कुण्ठित किया है। जैन-धर्म पर इस प्रकार के आरोप लगाना उचित नहीं है। जैन-धर्म ने जीवन के इस पक्ष को कभी भी भुलाया नहीं।
लेखनकला, काव्य, साहित्य, चित्रकला, मूर्तिकला, संगीत, गायन एवं वादन सभी क्षेत्रों के उन्नयन में जैन-धर्म ने अपना विपुल योगदान दिया। जैन-धर्म की वैराग्य भावना मनुष्य मात्र को आसक्ति से उत्पन्न होने वाले दुःखों से दूर करके उन्हें परम आनंद की उपलब्धि कराने के लिए है। जैन-धर्म ने ईश्वर अथवा देवी-देवताओं का मुखापेक्षी बनने की बजाए मनुष्य को स्वयं अपना भाग्य-विधाता बनने का मार्ग सुझाया है। जैन-धर्म की दृष्टि में मनुष्य का कर्म एवं पुरुषार्थ ही उसे ऊंचा उठा सकता है। जैन धर्म की यह विचारधारा मानव समाज की उन्नति का सबसे बड़ा कारण है।